Review Article International Ayurvedic Medical Journal ISSN:2320 5091

UNDERSTANDING OF KARYA KARANA VADA IN AYURVEDIC

PERSPECTIVE
Gujarathi Ritesh Ashok Gujarathi Jasmine Ritesh1
Dept. of Basic Principles, 1Dept. of Striroga and Prasutitantra,
G. J. Patel Institute of Ayurvedic Studies and Research, New V. V. Nagar, Anand, Gujarat,
ABSTRACT
As per the philosophical concept, the antecedent which is invariably and uncondition-
ally precedes an effect is called a cause. The theory of Karya (Effect) and Karana (Cause) is
one of the most important theories in Ayurveda. Indian philosophical schools fall in two dif-
ferent groups when it comes to the theory of cause and effect. Samkhya and Vedanta believe
in Satkarya vada (The effect pre exists in cause). Nyaya, Vaisheshika have faith in Asatkarya
vada (The effect do not pre exist in cause). These different philosophical theories are useful
for understanding the concepts descried in Ayurveda. This article reviews around the different
theories accepted by Indian philosophers i.e. Satkaryavada, Asatkaryavada, and Arambhvada
and its acceptance in Ayurveda. Acharya Charaka has described Karya and Karana in refer-
ence to health and disease conditions. Understanding the concept of Karya and Karana helps
to achieve the ultimate goal of Ayurveda i.e. maintenance of health of healthy individuals and
getting rid of the diseases of the diseased individuals. An attempt has been made to under-
stand the concept of Karya and Karana with the help of different Indian philosophical
schools.
Keywords: Karya, Karana, Satkaryavada, Asatkaryavada, Ayurveda
India
of opinion is regarding the process of for-
INTRODUCTION mation of effect from the cause. Creation
The theory of Karya Karana Bhava
is explained by philosophers. The Sank- is going on every day. Something is
hyas described this theory by the name produced every day. Karya is
‘Satkarya vada’. This theory states that for Vyaktavastha (Manifested stage) and
any Karya (effect) there should be a Karana is Avyaktavastha (Not manifested
Karana and that Karana should be ‘Sat’ stage). So there is only change in the
i.e. existent. For all actions there must be a stages. As per this theory, in creation
cause and without cause there is no effect. Karya cannot be produced without
Based on this theory, Ayurvedic opinion is Karana. Karya resides in Karana in subtle
that all the activities of the body, the dis- form hence it is capable to produce rele-
eases it get, actions of drugs on it are all a vant Karya. There is Karanatva in Karya
series of cause and effect. Effect cannot be and Karyatva in Karana. The existence of
described without cause and vice-versa. Karana is just changed into existence of
The different philosophers accept the ex- Karya. This theory of Karya and Karana
istence of cause and effect. The difference is well accepted by Ayurveda in its own
 Ritesh Ashok and Jasmine Ritesh: Understanding of Karya Karana Vada in Ayurvedic Perspective
way. Several indirect references are avail- that in which the effect produced is inher-
able in Charaka Samhita based on cause ent, i.e. so intimately connected or identi-
and effect theory. cal with it, that it cannot be separated from
MATERIALS AND METHODS the cause without losing its own existence.
The Literary material related to Inseparable union with which the effect is
Karya-Karanavada has been collected produced is called Samavayi Karana.4
from various Darshanas (Indian Philoso- Nyaya Darshana believes that destruction
phical Schools) and Several Ayurvedic of Karya takes place due to destruction of
texts like Charaka Samhita and Sushruta its Upadana Karana.
Samhita. 2. Asamavayi Karana – (Non intimate or
Karana (Cause) In Indian Philosophy non inherent cause): The cause which is
The factor which produces Karya inseparably united in the same object with
is known as Karana. The definite existing the effect is called Asamavayi Karana.5
factor prior to Karya is known as Karana. This Asamavayi Karana exists in the same
The cause is that which invariably pre- object along with the Samavayi Karana of
cedes its effect or in other words cause is its own effect. In Tarka Sangraha it has
that from which the effect is produced.1 been stated that the cause which is insepa-
Cause is that which is invariably precedes rably united with the same object with the
the effect provided the antecedent thing is effect or with the cause is Asamavayi
not connected with the effect remotely or Karana. Though Asamavayi Karana itself
indirectly. Of all the causes that bring is not Samavayi Karana, it is closely con-
about effect, some are common to many nected with the cause (Karana).
effects they are called as ‘Sadharana 3. Nimitta Karana – (Instrumental Cause
Karana’. But some causes are peculiar to or Occasional Cause): The remaining es-
the particular effect; the cause may be sential causes other than these two are
called as ‘Asadharana Karana’. However called ‘Nimitta Karana’.6 Nimmita Karana
all factors that exist before Karya cannot is different from Samavayi and Asamavayi
be considered as Karana. It should possess Karanas and is the instrumental cause
the following 3 characteristics to be called only. It helps the Samavayi and Asamavayi
as Karana.2 Karana in the production (Creation of
1. Purva vritti (Cause should exist prior to Karya). After production of Karya this
effect) Karana detach from Karya. Such type of
2. Niyat (Whenever Karya exists the cause is called Nimitta Karana. Only
Karana should exist invariably) Samavayi and Asamavayi Karana are not
3. Ananyathasiddh (Karya cannot take sufficient, other causes which are useful
place without Karana.) indirectly are known as Nimitta Karana.
Types of Karana Karana in Ayurveda
According to Nyaya Philosophy, they are In Ayurveda Karta is defined as
of 3 types of Karana.3 Karana.7 Chakrapani, the commentator of
1. Samavayi Karana – Intimate Charaka Samhita, says that due to Buddhi
2. Asamavayi Karana – Non intimate prayatnayuktatvad Karta is the motivator
3. Nimitta Karana – Instrumental for other Karanas and Kartritva is associ-
1. Samavayi Karana – Upadana Karana ated with Karta.8 Hetu, Nimitta, Ayatana,
(Inherent Material, Intimate Cause): It is Karta, Pratyaya, Samutthana, Nidana are

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 Ritesh Ashok and Jasmine Ritesh: Understanding of Karya Karana Vada in Ayurvedic Perspective
the different synonyms of Karana which physician is to cure the ailments of patient.
means the cause of the disease at gross Satkaryavada has been accepted and well
level.9 Karana is further classified in to defined by Samkhya system and according
two types i.e. Svatantra (Independent) and to this theory the effect is identical with
Paratantra (Dependent). Various types of cause. Indian philosophical schools fall
classification of Karana described in into two groups: The Satkaryavada and
Madhukosha commentary of Madhava Asatkarya Vada (the material effect is dif-
Nidana is as follows ferent from or do not pre exist in the mate-
1) Vyabhichari Karana /Dur (Viprakrishta)/ rial cause). Samkhya and Vedanta, accept
Nikata (Sannikrishta Karana)/ Pradhanika the first group (Satkarya Vada) while
Karana Nyaya, Vaisheshika and certain Buddhist
2)Asatmendriyartha Samyoga / Pragnyapa- schools (Sautrantika and Vaibhasika) have
radh/ Parinaama faith in Asatkarya Vada. The Samkhya
3) Ruk Karana/ Dosha Karana/ Ubhaya Ka- hold that the material effect is identical
rana etc.10 with (pre exists) in its material cause.
Acharya Sushruta has mentioned 6 causa- Prakriti is the ultimate cause of all physi-
tive factors for the creation of anything in cal existence, three Gunas (Satva, Rajas
universe and they are Swabhava (Nature), and Tamas) which constitute every object
Eshwara (God), Kala (Time), Yadrichcha of the physical world. Every object there-
(Incidental), Niyati (Invariability) and Pari- fore produces in us pleasure, pain or indif-
nam (Transformation).11 Like these there are ference. Parinam vada (doctrine or real
many instances to show that the ‘Karya- Ka- Change) and Vivarta vada (doctrine of ap-
rana’ theory has an important place in Ayur- parent Change) are the two aspects of Sat-
veda and it can be applied in most of the as- karya vada, as both accept that the mate-
pects of Ayurveda. rial effect is identical with or pre exist in
Karya (Effect) in Indian Philosophy the material cause.
According to Nyaya philosophy Satkarya Vada (Theory of Causation)
effect means anything or event which had The famous arguments of the
no existence before it’s actually coming Samkhya for establishing the doctrine of
into being. By its coming into being, it Satkarya vada are as following.
brings about to an end to its previous non 1. Asat Akaranat - Non existing things
being (Pragbhava).12 The effect is the cannot produce anything which is existent.
counter entity of antecedent negation. 2. Upadana Grahanat - The relevant sub-
Vaisheshika hold that there is negation of stance is required to produce certain rele-
effect prior to its production so the effect vant effect.
becomes the counter entity of the antece- 3. Sarva Sambhava Abhavat - Anything
dent negation. Antecedent negation is the and everything cannot be produced from
negation of the effect before its produc- one thing and one thing cannot produce
tion. Karya is to be decided first then to everything.
select the way to achieve Karya. 4. Shaktasya ShakyaKaranat - A compe-
Karya (Effect) in Ayurveda tent thing produces that for which it is
Vikara Shaman (cure of ailment) competent to produce.
indicates Dhatu Samya which is Karya as 5. Karana Bhavat14- The production bears
per Ayurveda.13 The ultimate duty of the the nature from where it is produced;

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 Ritesh Ashok and Jasmine Ritesh: Understanding of Karya Karana Vada in Ayurvedic Perspective
whatever is the nature of cause, the same is Ayurveda. In the beginning the whole Ay-
the nature of the effect or production. In urveda Shastra has been divided in two
this manner, on account of these five rea- parts i.e. The knowledge of Samanya etc
sons, the Mahat and the rest exist in the Substances as Karana and Dhatusamya as
nature. Upanishadas, Bhagwadgita and the ultimate effect.15 Dhatusamya is also
Vedic references refer to the same doctrine described as the ultimate goal of Ayurveda
in different references. Shastra. This effect expects different
Asat Karya Vada (Theory of Non Exis- causes which are responsible for health.16
tence): According to this discipline, effect Establishment of Dhatusamya is the action
is not identical with cause or does not pre- which is to be performed by the Physician.
exist in cause. It is opposite to the theory While performing this action he has to
of Satkarya Vada. Nyaya, Vaisheshika and utilize many tools. If the tools are not used
certain Buddhist schools, Such as Sautran- properly it does not lead to Dhatusamya
tika and Vaisheshika believe that the mate- stage rather it leads to diseased conditions.
rial effect is different from (or does not pre The conditions of Dhatusamya and Dhatu-
exists in) the material cause. This theory is vaishamya are not stable conditions; one
known as Asatkarya Vada or a thing has to do continuous efforts to maintain
arises out of non-self. the Dhatusamya Avastha. The entities like
Arambhavada (Theory of Commence- Samanya and Vishesha are to be used to
ment): It is formulated by Vaisheshika and maintain Dhatusamya Avastha and these
Nyaya. It is also accepted in Ayurveda. entities become the cause for achieving
According to Arambhaada this change in health. Acharya Charaka has also men-
stage occurs at the Paramanu (atomic) tioned that the Sama Yoga of Kala, Buddhi
level and it is in a typical order i.e. the Pa- and Indriya leads to Dhatusamya.17 The
ramanu combined together to form a factors with the same property as that of
Dwyanuka, 3 Dwyanuka form a Tryaunuka Sharir Dhatu as well as the factors having
and so on. The universe was started with exactly opposite properties to Sharir
the help of few Substances is the basic Dhatus are to be utilized simultaneously to
view, which remains in the back ground of get the result of Dhatusamya. Both of
this doctrine. According to Nyaya system these factors are to be utilized intellectu-
the Substances like Prithvi and Jala are ally. Also the factors which lead to imbal-
Karya Rupa (In the stage of action) and so ance of Sharir Dhatu are to be avoided.
there must be a creator of all the (Apparent This is the utility of Karya Karana
Universe). Nyaya describes atom, soul and Siddhant in the understanding of Hetu
God as the cause of the world. Atoms Skandha from Triskandha Ayurveda.
(Paramanus) are the material or intimate Lingaskandha - KaryaKarana Siddhant
or inherent cause (Samavayi Karana) and Linga means the sign and symp-
God is generative or instrumental cause toms. This Linga skandha is also related
(Nimitta Karana) of the world. with Karya-Karana Siddhant. The sign
Karya Karana Vada in Ayurveda and symptoms are the results of the etio-
Hetuskandha - KaryaKarana Siddhant logical factors.18 There are two types of
Karya Karana Siddhant is a Sar- Linga, in healthy individuals Swasthlin-
vatantra Siddhant (Accepted by all). There gani or Dhatusamya Lingani and in dis-
is a wide description of this Siddhant in eased individuals Vikaralingani or Dhatu-

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 Ritesh Ashok and Jasmine Ritesh: Understanding of Karya Karana Vada in Ayurvedic Perspective
vaishamya Lingani. As these sign and In Sharirkriya different functions
symptoms are the effect, it expects the of Panchabhuta, Dosha, Dhatu and Mala
cause. The sign and symptoms are pro- have been described. Different body parts,
duced according to the consumption of Srotasa, Mana and Indriya work properly
causative factors i.e. the disease manifests to maintain health. But any kinds of ab-
as per the minimum- maximum consump- normality in their functions lead to dis-
tion of causative factors.19 This denotes the eased condition. In Ayurveda, Vata is con-
importance of Karya-Karana Siddhant in sidered as the Karta for all actions due to
the knowledge of Linga Skandha. its Gatimatvat property. Rajoguna is the
Aushadha skandha - Karya Karana responsible factor (Karana) for all type of
Siddhant functions performed by Vata Dosha. It has
Aushadh Skandha i.e. in the man- described in Ayurveda that some sort of
agement of diseases the role of Karya- consciousness is responsible for all types
Karana Siddhant is undoubted. As of actions in the body. Atma associated
Acharya Sushruta has rightly said the de- with its tools is responsible for all types of
pleted body tissues should be supple- actions.22
mented, increased body tissues should be DISCUSSION
reduced and the healthy body tissues Theory of KaryaKaranavada is
should be maintained.20 The medicine postulated by various Indian philosophers.
which is to be utilized for establishing Everybody has accepted this theory but the
health becomes the cause. The description difference of opinion lies in the process of
of various substances in the form of Food production of Effect. Sankhya Darshana
and medicine is available throughout Sam- has accepted that Karya is present in
hita for achieving the goal (effect) i.e. Karana in Avyaktavastha. Other philoso-
Dhatusamya. phers say that in the process of production
Dravyaguna- KaryaKarana Siddhant of effect cause gets destroyed and then a
While describing the definition of new effect is produced. It can be said that
Veerya, Acarya Charaka says the entity Ayurveda might have derived this theory
responsible for the action of a drug is of cause and effect from Indian philoso-
known as Veerya which means it is the ba- phical schools. Ayurveda accepted various
sic cause for the effect of Dravya.21 views of Indian philosophers according to
Garbhavakranti - KaryaKarana their clinical application. Many times the
Siddhant theories postulated by Indian Philosophical
In Garbhavakranti, proper move- schools have not been completely accepted
ment of Shukradhatu, its combination with by Ayurveda.
Artava in the Uterus, proper development Ayurveda believes in the theory of
of the different body parts, all these phe- KaryaKaranavada. Ayurveda talks about
nomena are inter related, dependent on certain causative factors which are respon-
each other and caused by a particular sible for Health as well as disease condi-
cause. If any pathology happens in any of tions. If a person wants to live a life which
the cause it leads to various pathological is free from diseases he should stay away
conditions. from such causative factors. So diseases
Sharir Kriya - KaryaKarana Siddhant state becomes the Karya and various
causative factors become the Karana for it.

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 Ritesh Ashok and Jasmine Ritesh: Understanding of Karya Karana Vada in Ayurvedic Perspective
Such causative factors are termed as and Upashaya are the Karyas. Sadvritta is
Nidanas in Ayurveda. Nidanaparivarjana the Karana for healthy body. Balance of
i.e. avoiding the use of such causative the Dosha is Karana for healthy body. Ay-
factors checks the progress of the diseases urveda has considered Karana as Nidana
and becomes important principle in the i.e. the causative factor for diseases. Vari-
management of diseases. Not only this but ous types of Karana have been described
also the medicine which is responsible for by Samhitakar and commentators. Ay-
bringing in the healthy state becomes the urveda has accepted Nidanaparivarjana
Karana for the same. The whole descrip- i.e. avoiding of the causative factor as the
tion of Ayurveda is interwoven around the first step in the management of disorders.
principles of Hetu, Linga and Aushadha. Dhatusamya is considered as a Karya i.e.
While describing these three many times the ultimate aim of this science.
Ayurveda talks about Karya- REFERENCES
Karanavada.Throughout the Samhitas, 1. Annambhatt, Tarkasangraha, Pratyaksha
several references of KaryaKaranavada Parichcheda, Edited by Shri Satkarisharma
are available which shows the importance Vangiya, Fourth Edition, Chaukhambha
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karyavada. There is difference of opinion Parichcheda, 39
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without Karana and Karana gets con- bala, Charaka Samhita Vimanasthana Ad-
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body has accepted there is an absence of Varanasi, 2001,273.
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 Ritesh Ashok and Jasmine Ritesh: Understanding of Karya Karana Vada in Ayurvedic Perspective
Upadhyaya, 30th Edition, Chaukhambha 18. V J Thakar, Ayurvediya Maulika
Prakashana., Varanasi, 2009,19 Siddhanta, GAU, Jamnagar, 1985
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Parichcheda, 37 thana Adhyaya 26/13, 138
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nasthana Adhyaya 8/89,275. thana Adhyaya, 1/56, 15
14. Sri Vachaspati Mishra, Sankhyatat- CORRESPONDING AUTHOR
vakaumudi 9, Edited by Gajananshatri Dr. Ritesh Ashok Gujarathi
Musalgaonkar, Reprint Edition, Chauk- Associate Professor of Basic Principles
hambha Sanskrit Sansthan, Varanasi, G. J. Patel Institute of Ayurvedic Studies
2005, 90 and Research
15. Ibidem Charaka Samhita (12) Sutras- New V. V. Nagar, Anand, Gujarat, India
thana Adhyaya 1/53, 14 Email: [email protected]
16. Ibidem Charaka Samhita (12) Sutras-
thana Adhyaya 16/37, 98 Source of support: Nil
17. Ibidem Charaka Samhita (12) Sutras- Conflict of interest: None Declared
thana Adhyaya 1/54, 14

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